The"Riddle of the Sphinx "in G reek m ythology only gives the im age answ er in the m yth scene.T hat to grasp the destiny,one m ust know oneself is the great m etaphor hidden in it.T he"Riddle of the S...The"Riddle of the Sphinx "in G reek m ythology only gives the im age answ er in the m yth scene.T hat to grasp the destiny,one m ust know oneself is the great m etaphor hidden in it.T he"Riddle of the Sphinx "appears in every developm ent stage of hum an history w ith variable appearances,and hum an also use w isdom and courage to explore the real riddle.O n the basis of the previous philosophical inquiry of the riddle,M arxist philosophy has constructed a new w orld outlook,w hich is the m ost likely w ay to answ er the riddle.T he present situation of hum an suggests that the "Riddle of the Sphinx "should rem ain to be revealed.展开更多
Hegel uses Plato＇s classical text, Philebus, in two of his most important texts, the so called Shorter Logics, the first part of the famous Encyclopedia of Philosophical Sciences and in The Lectures on the Philosophy...Hegel uses Plato＇s classical text, Philebus, in two of his most important texts, the so called Shorter Logics, the first part of the famous Encyclopedia of Philosophical Sciences and in The Lectures on the Philosophy of Religion. The aim of this article is to analyze how can this two references be read together as to form a relationship between logic and religion in the very heart of Hegelian philosophy. In the first case, Hegel analyzes Plato＇s text within the context of his Doctrine of Being, specially from §§ 89 to 95, which deal with the question of determinate being. In The Lectures on the Philosophy of Religion, on the other hand, the reference appears in the 1824 Lectures in a particularly complex chapter called ＂The Transition to the Speculative Standpoint of Religion,＂ in which Hegel affirms not only that such a speculative standpoint is the only one in which religion can be truly grasped, but also that the Christian concept of ＂incarnation of God＂ is the ＂speculative midpoint＂ of religion. It will be argued, therefore, that the ontological question of determination and actuality, as exposed in the Shorter Logics, is fundamental to the metaphysics of Christian Religion as Hegel understands it not only in his Philosophy of Religion, but arguably in his whole philosophy.展开更多
Recent historiographic studies of cultural exchanges between Germany and Greece in the 19th and 20th centuries have tended to neglect the mutual influence of the two countries＇ intellectuals; as a result, there is in...Recent historiographic studies of cultural exchanges between Germany and Greece in the 19th and 20th centuries have tended to neglect the mutual influence of the two countries＇ intellectuals; as a result, there is insufficient appreciation of the extent to which historiography and philosophy were appropriated by the politics of the Interwar period. This article focuses on attempts by neo-Kantian philosophers to overcome the crisis of historicism, and on the impact of this crisis on Greek intellectuals＇ perceptions of historicism. The study shows that at the time historicism invoked the past to solve the problems of the present. My purpose is to show that in a time of crisis, Germany＇s pursuit of its Greekness in conformity with the Bildung tradition, and Greece＇s cultural dependence on Germany in the meaning-making of its own Greekness, shared common ground in the ideological uses of philosophy and history in the service of politics and the politics of culture. In the aftermath of WWI, German scholars raised the issue of the crisis of historicism. Neo-Kantian philosophers such as Heinrich Rickert, whose theory had a major impact on Greek intellectuals, became involved in this debate, posing the question of historical objectivity. Yet Rickert＇s philosophy of history soon fell into an impasse, leading to the rise of an idealist philosophy of history in the 1930s that committed itself anew to the dominant politics. In the 1930s, under the guise of idealism, Greek neo-Kantian intellectuals were claiming an objective historical narrative of the traumatic experience from 1922 onwards, which fit into the structure of an idealized ahistorical and mythic past, and which, as a hegemonic discourse, excluded its political enemies and propagandized the political struggle towards the fulfillment of the nation＇s historical and spiritual mission.展开更多
基金the stage results of the 2014 National Social Science Fund Project“T he study of Qinghai T ibetan excellent traditional culture and the construction of the socialist core values”(14BKS043)the2014 M inistry of Education Preferential Funding Program for the Ideological and Political T heory C ourse of the U niversity Young and M iddle-aged“T he study of the teaching characteristics of the university ideological and political theory course in m inority areas”(14JD SZ K104)
文摘The"Riddle of the Sphinx "in G reek m ythology only gives the im age answ er in the m yth scene.T hat to grasp the destiny,one m ust know oneself is the great m etaphor hidden in it.T he"Riddle of the Sphinx "appears in every developm ent stage of hum an history w ith variable appearances,and hum an also use w isdom and courage to explore the real riddle.O n the basis of the previous philosophical inquiry of the riddle,M arxist philosophy has constructed a new w orld outlook,w hich is the m ost likely w ay to answ er the riddle.T he present situation of hum an suggests that the "Riddle of the Sphinx "should rem ain to be revealed.
文摘Hegel uses Plato＇s classical text, Philebus, in two of his most important texts, the so called Shorter Logics, the first part of the famous Encyclopedia of Philosophical Sciences and in The Lectures on the Philosophy of Religion. The aim of this article is to analyze how can this two references be read together as to form a relationship between logic and religion in the very heart of Hegelian philosophy. In the first case, Hegel analyzes Plato＇s text within the context of his Doctrine of Being, specially from §§ 89 to 95, which deal with the question of determinate being. In The Lectures on the Philosophy of Religion, on the other hand, the reference appears in the 1824 Lectures in a particularly complex chapter called ＂The Transition to the Speculative Standpoint of Religion,＂ in which Hegel affirms not only that such a speculative standpoint is the only one in which religion can be truly grasped, but also that the Christian concept of ＂incarnation of God＂ is the ＂speculative midpoint＂ of religion. It will be argued, therefore, that the ontological question of determination and actuality, as exposed in the Shorter Logics, is fundamental to the metaphysics of Christian Religion as Hegel understands it not only in his Philosophy of Religion, but arguably in his whole philosophy.
文摘Recent historiographic studies of cultural exchanges between Germany and Greece in the 19th and 20th centuries have tended to neglect the mutual influence of the two countries＇ intellectuals; as a result, there is insufficient appreciation of the extent to which historiography and philosophy were appropriated by the politics of the Interwar period. This article focuses on attempts by neo-Kantian philosophers to overcome the crisis of historicism, and on the impact of this crisis on Greek intellectuals＇ perceptions of historicism. The study shows that at the time historicism invoked the past to solve the problems of the present. My purpose is to show that in a time of crisis, Germany＇s pursuit of its Greekness in conformity with the Bildung tradition, and Greece＇s cultural dependence on Germany in the meaning-making of its own Greekness, shared common ground in the ideological uses of philosophy and history in the service of politics and the politics of culture. In the aftermath of WWI, German scholars raised the issue of the crisis of historicism. Neo-Kantian philosophers such as Heinrich Rickert, whose theory had a major impact on Greek intellectuals, became involved in this debate, posing the question of historical objectivity. Yet Rickert＇s philosophy of history soon fell into an impasse, leading to the rise of an idealist philosophy of history in the 1930s that committed itself anew to the dominant politics. In the 1930s, under the guise of idealism, Greek neo-Kantian intellectuals were claiming an objective historical narrative of the traumatic experience from 1922 onwards, which fit into the structure of an idealized ahistorical and mythic past, and which, as a hegemonic discourse, excluded its political enemies and propagandized the political struggle towards the fulfillment of the nation＇s historical and spiritual mission.
